The Philosophy of the Upanishads c6.s2.31

c6.s2.31

Although S'ankara regards the texts of the Vedânta which he recognises as a uniform and consistent canon of truth,³ yet he seems still to have had in his hands no collection of Upanishads, since he looks upon the greater number of them as still forming the concluding chapters of their respective Brâhmaṇas, to which therefore he is accustomed to refer at the commencement of the Upanishad commentary. Thus in the introduction to the commentary on the *Kena*¹ he quotes its beginning as “the beginning of the ninth adhyâya;”² before it works have been thoroughly discussed; the acts of adoration also of the prâṇa which serves as the foundation of all works were taught; and further those also which relate to the Sâman that forms a branch of the works. Next followed the consideration of the Gâyatra-sâman, and finally the list of teachers. All the above belongs still to works,” etc. On *Chândogya*, p. 2:—“The entire ritual has been rehearsed, as also the knowledge of Prâṇa-Agni, etc., as divine.” On *Taittirîya*, p. 2:—“The appointed works which serve to atone for trangressions that have been committed, as also the works desirable for those who covet a definite reward, have been rehearsed in the preceding parts of the book (*pûrvasmin granthe*).” On *Bṛihadâraṇyaka*, p. 4: “The connection of this (Upanishad) with the sphere of works is as follows,” etc. On *Îśâ*, p. 1:—“The mantras *îśâ vâsyam*, etc., do not apply (as we should expect) to works, but reveal the nature of the âtman who is independent of works.” On *Aitareya*, p. 143:—“The works together with the knowledge relative to the lower Brahman are remitted,” etc.